ram peswani wrote:...and Mahyana needs for one to walk alone and accumulate creativity and Wisdom...

This is pure nonsense. A teacher is a pivotal factor on the Mahayana path. Look at all the icons of the Bodhisattvas, why do you think they have their teachers sitting on a lotus above their head or in their usnisha?

ram peswani wrote:Gutam Buddha after leaving Gaya decided that he will teach Hinayana(small vehicle) path for 20 years and later on he will teach Mahayana (Greater vehicle).Hinayana needs love , devotion and respect for the teacher and Mahyana needs for one to walk alone and accumulate creativity and Wisdom and here one understands that all are equal.

Hi ram peswani,

For clarification when making for example such statements highlighted in blue above, please provide an appropriate (Buddhist) citation/s.

Also it has been noted in several of your posts THE EXCESSIVE USE OF CAPITAL LETTERS OR CAPS LOCK. FOR YOUR INFORMATION THE USE OF WORDS USING ALL CAPITAL LETTERS ONLINE IS SEEN AS SHOUTING. PLEASE CONSIDER using bold or italics or underlining or a combinationof anyof these, to emphasize a point.

I've read your posts, and have been hesitant to respond, as I don't think I can say much that others haven't already said.

But I will, in general, echo their remarks and advice.

Your understanding of the Lotus Sutra, and more generally of the BuddhaDharma, is rife with misunderstandings, misconceptions, and elaborations which have no precursor in any established Dharma Lineage. Nor do they reflect an understanding from an Academic point of view. I've studied this text in academic environment (though it was years ago!) and have re-read it and asked questions of my teacher, more recently, from the POV of a practitioner of Tibetan Vajrayana.

A couple examples of problematic issues not previously raised by others, to my knowledge:"Energy" does not "descend" from Sunyata (Emptiness). This shows as serious misunderstanding of what the term "Emptiness" means.

"Eagle Peak"--do you mean "Vulture Peak?"

I mean no harm, and I sincerely wish for your good health--it seems you've had some issues that you've related, so I pray for better health for you.

But you must understand, this is a Buddhist Board, and every participant should have the wish that the contents of this board reflect their understanding of the transmission of the Buddhadharma. Many of us have studied with teachers, and continue to study with teachers. Quite frankly, it appears that you've interpreted the book according to some notions of your own, and it would be best to clarify those notions with qualified teachers.

Anyone can say or think anything they like. But when they wish to communicate such things to a Buddhist discussion board, they should expect to face rejection, correction, and debate. This is not (usually) out of anyone's desire to be "right," or to "win," but (usually) out an earnest desire to ensure the Buddhadharma is represented cleanly, and as purely as possible.

May any merit generated by on-line discussionBe dedicated to the Ultimate Benefit of All Sentient Beings.

ram peswani wrote:...and Mahyana needs for one to walk alone and accumulate creativity and Wisdom...

This is pure nonsense. A teacher is a pivotal factor on the Mahayana path. Look at all the icons of the Bodhisattvas, why do you think they have their teachers sitting on a lotus above their head or in their usnisha?

The primary purpose of Mahayanist is to increase his VEHICAL size. All others are secondary purposes. And again the secondary purposes importance depends on the effect it has on his primary purpose. Teaching is secondary purpose.If one is Hinayanist, he does not understand Mahaysnist. He does not understand what for creativity and wisdom and what is this vehical. So Mahaynist will not show him his primary purpose. Hinayanist will see his teachings which he understand. MAHAYANIST WILL NOT PUT SUCH QUESTIONS

What i have seen on this site is primarily hinayanist and if you demand a teacher, i will expect respect and devotion from you. Till you decide and test me, as i am sure i will not stay here for long if i see this type of continuity here.

HINAYANIST WALKS WITH EMOTIONS OF LOVE DEVOTION LOGIC AND IT IS PURIFICATION OF SMALL VEHICAL.

MAHAYANIST GROWS HIS VEHICAL SIZE BY PICKING UP CREATIVITY AND WISDOM ON THE WAY TO IMPROVE HIS VEHICAL TO MAKE IT GREATER VEHICAL

BUDDHA HAS ALREADY GROWN HIS VEHICAL TO SUCH A 1 (ONE) BIG SIZE (NOT 2, NOT3) VEHICAL THAT HE IS READY TO TAKE A QUANTUM JUMP TO BHUDDAHOOD WHENEVER HE DESIRES

I've read your posts, and have been hesitant to respond, as I don't think I can say much that others haven't already said.

But I will, in general, echo their remarks and advice.

Your understanding of the Lotus Sutra, and more generally of the BuddhaDharma, is rife with misunderstandings, misconceptions, and elaborations which have no precursor in any established Dharma Lineage. Nor do they reflect an understanding from an Academic point of view. I've studied this text in academic environment (though it was years ago!) and have re-read it and asked questions of my teacher, more recently, from the POV of a practitioner of Tibetan Vajrayana.

A couple examples of problematic issues not previously raised by others, to my knowledge:"Energy" does not "descend" from Sunyata (Emptiness). This shows as serious misunderstanding of what the term "Emptiness" means.

I WOULD RESPECTFULLY ASK THOSE TEACHERS WHY BUDDHA WHILE BESTOWING PROPHESY MENTIONS A FEW PHYSICAL ELEMENTSEACH AND EVERY SENTENCE OF LOTUS SUTRA HAS MEANING . SOME TRANSLATIONS MAY BE WRONG, BUT IN THIS BESTOWING CASE NOT ONCE BUT EVERY TIME HE MENTIONS A FEW ELEMENTS. MIND IT SCIENTISTS SAY THERE ARE 108 OR MORE ELEMENTS ON EARTH.WHAT IS THIS LIMITATION OF ELEMENTS ON THOSE BUDDHA LANDS

WHY? WHY? WHY?

I find this whole world as very confused one.Our Gita, Lord Krishna, great shankracharya , told some great philosphy,And their disciples out of confusion led hinduism astray by tell this material world is Maya (illusion)And hinduism is going downNow you tell me that matter is not come from Suniata.

"Eagle Peak"--do you mean "Vulture Peak?"

YES

I mean no harm, and I sincerely wish for your good health--it seems you've had some issues that you've related, so I pray for better health for you.

THANK YOU

But you must understand, this is a Buddhist Board, and every participant should have the wish that the contents of this board reflect their understanding of the transmission of the Buddhadharma. Many of us have studied with teachers, and continue to study with teachers. Quite frankly, it appears that you've interpreted the book according to some notions of your own, and it would be best to clarify those notions with qualified teachers.

SUGGESTION....THEN LET THEM NOT BRING HINAYANIST IN FRONT OF NEW COMERS TILL THEY HAVE EVALUATED THEMOR A LAYMAN WHO WANTS TO SEND ME TO LOONYHOOD

AND PLEASE BRING OUT THESE QUALIFIED TEACHERS OUT OF YOUR CLOSET

SILENCE

Anyone can say or think anything they like. But when they wish to communicate such things to a Buddhist discussion board, they should expect to face rejection, correction, and debate. This is not (usually) out of anyone's desire to be "right," or to "win," but (usually) out an earnest desire to ensure the Buddhadharma is represented cleanly, and as purely as possible.

I BLAME THE TAUNTING THAT WAS STARTED BECAUSE OF YOUR QUESTIONS PUT TO MEFIRST I GAVE YOU CREDIT THAT YOU HAVE MANY PERSONS WHO ARE DEVOTED TO YOU AS A MASTER AND THEY ARE COPYING LATER I DECIDED I AM WRONG AND FROM MY POINT OF YOU..YOU ARE CONFUSED

ram peswani wrote:The primary purpose of Mahayanist is to increase his VEHICAL size. All others are secondary purposes. And again the secondary purposes importance depends on the effect it has on his primary purpose. Teaching is secondary purpose.If one is Hinayanist, he does not understand Mahaysnist. He does not understand what for creativity and wisdom and what is this vehical. So Mahaynist will not show him his primary purpose. Hinayanist will see his teachings which he understand. MAHAYANIST WILL NOT PUT SUCH QUESTIONS

What i have seen on this site is primarily hinayanist and if you demand a teacher, i will expect respect and devotion from you. Till you decide and test me, as i am sure i will not stay here for long if i see this type of continuity here.

HINAYANIST WALKS WITH EMOTIONS OF LOVE DEVOTION LOGIC AND IT IS PURIFICATION OF SMALL VEHICAL.

MAHAYANIST GROWS HIS VEHICAL SIZE BY PICKING UP CREATIVITY AND WISDOM ON THE WAY TO IMPROVE HIS VEHICAL TO MAKE IT GREATER VEHICAL

BUDDHA HAS ALREADY GROWN HIS VEHICAL TO SUCH A 1 (ONE) BIG SIZE (NOT 2, NOT3) VEHICAL THAT HE IS READY TO TAKE A QUANTUM JUMP TO BHUDDAHOOD WHENEVER HE DESIRES

So now you are saying that the "Hinayana" path does not develop wisdom? Again you are showing a basic ignorance of Buddhist paths, an ignorance that has arisen because you lack teachers. Here is an extract from a much longer article for you to read, you will find the rest of the article here http://www.accesstoinsight.org/lib/auth ... el065.html

It is true that the Theravadra school does not have Buddhahood as their goal, their practice leads them to the state of Arhat, but you will find that the Mahayana schools aim for Bodhisattvahood. Of course you would know this if you had a teacher. It would have been one of the first things you learnt.

5. Wisdom And so we come to wisdom (Skr.: prajna; Pali pañña), the highest virtue of all.

"Wisdom is based on concentration, because of the saying: 'One who is concentrated knows, sees what really is.'"[11] Is concentration then an indispensable pre-condition of wisdom? The answer lies in distinguishing three stages of wisdom, according to whether it operates on the level of: (1) learning about what tradition has to say concerning the psychological and ontological categories which form the subject-matter of wisdom; (2) discursive reflection on the basic facts of life; and (3) meditational development.[12] The third alone requires the aid of transic concentration,[13] whereas without it there can be proficiency in the first two. And the wisdom which consists of learning and reflection should not be despised.

The main stream of Buddhist tradition has always greatly esteemed learning. Our attitude to the apple of knowledge differs from that of many Christians. On the whole, we regard it as rather more nourishing than baneful. The wisdom, which is the fifth and crowning virtue, is not the wisdom that can be found in the untutored child of nature, the corny sage of the backwoods, or the self-made philosopher of the suburbs. It can operate only after a great deal of traditional information has been absorbed, a great deal of sound learning acquired. The required skill in metaphysical and psychological analysis would be impossible without a good knowledge of the material on which this skill ought to be exercised. From this point of view learning is perhaps less to be regretted than its absence.

The second stage, after learning, is reflection, which is an operation of the intellect. Even the relative beginner can greatly increase his wisdom by discursive meditations on the basic facts of life. Finally, it is on the level of mental development (bhavana) that this meditational technique reaches its maturity, and then it does, indeed, require the aid of mindfulness and concentration.

"Wisdom" is, of course, only a very approximate equivalent of prajna. To the average person nowadays "wisdom" seems to denote a compound made up of such qualities as sagacity, prudence, a well-developed sense of values, serenity, and sovereignty over the world won by the understanding of the mode of its operation. The Buddhist conception of "wisdom" is not unlike this, but more precise. It is best clarified by first giving its connotations, and then its actual definition.

As for the connotations, we read in the Dhammasangani:[14] "On that occasion the dominant[15] of wisdom is wisdom, understanding,[16] search, research, search for dharma;[17] discernment, discrimination, differentiation, erudition, expert skill, subtlety, clarity,[18] reflection, investigation,[19] amplitude,[20] sagacity,[21] a guide (to true welfare and to the marks as they truly are), insight, comprehension, a goad (which urges the mind to move back on the right track); wisdom, wisdom as virtue, wisdom as strength (because ignorance cannot dislodge it), the sword of wisdom (which cuts through the defilements), the lofty (and overtowering) height of wisdom, the light,[22] luster and splendor of wisdom, the treasure[23] of wisdom, absence of delusion, search for dharmas, right view." From mere cleverness wisdom is distinguished by its spiritual purpose, and we are told expressly[24] that it is designed "to cut off the defilements."

Now to the actual definition: "Wisdom penetrates[25] into dharmas as they are in themselves. It disperses the darkness of delusion, which covers up the own-being of dharmas."[26]

What then does wisdom meditate about? Wisdom may be held to concern itself with three possible topics: (1) true reality; (2) the meaning of life; (3) the conduct of life. Buddhist tradition assumes that the second and third depend on the first. In its essence wisdom is the strength of mind which permits contact with the true reality, which is also called the realm of dharmas. Delusion, folly, confusion, ignorance and self-deception are the opposites of wisdom. It is because ignorance, and not sin, is the root evil that wisdom is regarded as the highest virtue. A holiness which is devoid of wisdom is not considered impossible, but it cannot be gained by the path of knowledge, to which alone these descriptions apply. The paths of faith, of love, of works, etc., have each their own several laws.

As the unfaltering penetration into the true nature of objects, wisdom is the capacity to meditate in certain ways about the dharmic constituents of the universe. The rules of that meditation have been laid down in the scriptures, particularly in the Abhidharma, and a superb description can be found in the latter part of Buddhaghosa's Path of Purification. Mindfulness and concentration were, as we saw, based on the assumption of a duality in the mind — between its calm depth and its excited surface. Wisdom similarly assumes a duality between the surface and depth of all things. Objects are not what they appear to be. Their true reality, in which they stand out as dharmas, is opposed to their appearance to commonsense, and much strength of wisdom is required to go beyond the deceptive appearance and to penetrate to the reality of dharmas themselves.Samyutta Nikaya, iii,13; Visuddhimagga, XIV,7.12.E.g., Abhidharmakosha, vi, pp.142-144.13.Trimshika by Vasubandhu, ed. S. Levi, 1925-26.14.Sec. 16; commentary in Atthasalini, PTS, 1897 (=Asl.), pp.147-49.15.Indriya. Asl. 122: "Through overwhelming ignorance it is a 'dominant' in the sense of 'dominant influence'; or it is a 'dominant' because by exercising discernment (dassana) it dominates (associated dharmas)."16.Asl. 123: "As a clever surgeon knows which foods are suitable and which are not, so wisdom, when it arises, understands dharmas as wholesome or unwholesome, serviceable or unserviceable, low or exalted, dark or bright, similar or dissimilar." Similarly Abhidharmakosha, I,3; II,154.17.Dharma: the four holy Truths (Asl.).18.Vebhabya; aniccadinam vibhavana-bhava-vasena. Or "a critical attitude"?19.Or "examination."20.Or "breadth." Wisdom is rich and abundant, or massive.21.Medha; also "mental power." "As lightning destroys even stone-pillars, so wisdom smashes the defilements; alternatively, it is able to grasp and bear in mind."22.Milindapañha, I,61: "It is like a lamp which a man would take into a dark house. It would dispel the darkness, would illuminate, shed light, and make the forms in the house stand out clearly."23.Because it gives delight, is worthy of respect (or "variegated"), hard to get and hard to manifest, incomparable and a source of enjoyment to illustrious beings.24.Milindapañha, as translated in my Buddhist Scriptures, 151-52 (see Appendix, Ia).25.Asl. 123: "This penetration is unfaltering (akkhalita), like the penetration of an arrow shot by a skilled archer."26.Visuddhimagga, XIV, 7. Dhammasabhava-pativedhalakkhana pañña; dhammanam sabhavapaticchadaka-mohandhakara-viddhamsanarasa.

I've read your posts, and have been hesitant to respond, as I don't think I can say much that others haven't already said.

But I will, in general, echo their remarks and advice.

Your understanding of the Lotus Sutra, and more generally of the BuddhaDharma, is rife with misunderstandings, misconceptions, and elaborations which have no precursor in any established Dharma Lineage. Nor do they reflect an understanding from an Academic point of view. I've studied this text in academic environment (though it was years ago!) and have re-read it and asked questions of my teacher, more recently, from the POV of a practitioner of Tibetan Vajrayana.

A couple examples of problematic issues not previously raised by others, to my knowledge:"Energy" does not "descend" from Sunyata (Emptiness). This shows as serious misunderstanding of what the term "Emptiness" means.

"Eagle Peak"--do you mean "Vulture Peak?"

I mean no harm, and I sincerely wish for your good health--it seems you've had some issues that you've related, so I pray for better health for you.

But you must understand, this is a Buddhist Board, and every participant should have the wish that the contents of this board reflect their understanding of the transmission of the Buddhadharma. Many of us have studied with teachers, and continue to study with teachers. Quite frankly, it appears that you've interpreted the book according to some notions of your own, and it would be best to clarify those notions with qualified teachers.

Anyone can say or think anything they like. But when they wish to communicate such things to a Buddhist discussion board, they should expect to face rejection, correction, and debate. This is not (usually) out of anyone's desire to be "right," or to "win," but (usually) out an earnest desire to ensure the Buddhadharma is represented cleanly, and as purely as possible.

I want to apologise to you.i gave answer to this post without knowing it is from you. The answer is correct but probably sentiment behind it is harsh. The sentiment was for one who quoted you.

ram peswani wrote:Gutam Buddha after leaving Gaya decided that he will teach Hinayana(small vehicle) path for 20 years and later on he will teach Mahayana (Greater vehicle).Hinayana needs love , devotion and respect for the teacher and Mahyana needs for one to walk alone and accumulate creativity and Wisdom and here one understands that all are equal.

Hi ram peswani,

For clarification when making for example such statements highlighted in blue above, please provide an appropriate (Buddhist) citation/s.

Also it has been noted in several of your posts THE EXCESSIVE USE OF CAPITAL LETTERS OR CAPS LOCK. FOR YOUR INFORMATION THE USE OF WORDS USING ALL CAPITAL LETTERS ONLINE IS SEEN AS SHOUTING. PLEASE CONSIDER using bold or italics or underlining or a combinationof anyof these, to emphasize a point.

Regards,rt

Clarification.....I had not highlighted my post with blue colour, some mistake somewhere. And i will be carefull And again no more bold letters henceforth. Sorry for ignorance

I've read your posts, and have been hesitant to respond, as I don't think I can say much that others haven't already said.

But I will, in general, echo their remarks and advice.

Your understanding of the Lotus Sutra, and more generally of the BuddhaDharma, is rife with misunderstandings, misconceptions, and elaborations which have no precursor in any established Dharma Lineage. Nor do they reflect an understanding from an Academic point of view. I've studied this text in academic environment (though it was years ago!) and have re-read it and asked questions of my teacher, more recently, from the POV of a practitioner of Tibetan Vajrayana.

A couple examples of problematic issues not previously raised by others, to my knowledge:"Energy" does not "descend" from Sunyata (Emptiness). This shows as serious misunderstanding of what the term "Emptiness" means.

"Eagle Peak"--do you mean "Vulture Peak?"

I mean no harm, and I sincerely wish for your good health--it seems you've had some issues that you've related, so I pray for better health for you.

But you must understand, this is a Buddhist Board, and every participant should have the wish that the contents of this board reflect their understanding of the transmission of the Buddhadharma. Many of us have studied with teachers, and continue to study with teachers. Quite frankly, it appears that you've interpreted the book according to some notions of your own, and it would be best to clarify those notions with qualified teachers.

Anyone can say or think anything they like. But when they wish to communicate such things to a Buddhist discussion board, they should expect to face rejection, correction, and debate. This is not (usually) out of anyone's desire to be "right," or to "win," but (usually) out an earnest desire to ensure the Buddhadharma is represented cleanly, and as purely as possible.

Gregkavarnos had sent this mail probably refering you and you will find the answer in detail in reply to that post

ram peswani wrote:...and Mahyana needs for one to walk alone and accumulate creativity and Wisdom...

This is pure nonsense. A teacher is a pivotal factor on the Mahayana path. Look at all the icons of the Bodhisattvas, why do you think they have their teachers sitting on a lotus above their head or in their usnisha?

ram peswani wrote:...and Mahyana needs for one to walk alone and accumulate creativity and Wisdom...

This is pure nonsense. A teacher is a pivotal factor on the Mahayana path. Look at all the icons of the Bodhisattvas, why do you think they have their teachers sitting on a lotus above their head or in their usnisha?

Mostly to show what Buddha family they emanate from.

N

Which in effect is a designation of the source of their wisdom and blessing (and the nature of their wisdom), which is, of course, the guru.

ram peswani wrote:Gregkavarnos had sent this mail probably refering you and you will find the answer in detail in reply to that post

I sent no mail refering to ConeBeckham nor have I quoted Cone at any point in time. If you look through the last page of the thread and you will find nothing there of that nature. I do agree though, with everything that Cone has to say.

ram peswani wrote:Gregkavarnos had sent this mail probably refering you and you will find the answer in detail in reply to that post

I sent no mail refering to ConeBeckham nor have I quoted Cone at any point in time. If you look through the last page of the thread and you will find nothing there of that nature. I do agree though, with everything that Cone has to say.

I wanted you bring out the masters who do not agree that all matter disappears in Suniata. It was harsh letter to you.Where is that post and thread gone?That letter should be brought out in the open.I had not written any thing taunting in that letter, it should not have gone missing. It is quiet a long letter

ram peswani wrote:I wanted you bring out the masters who do not agree that all matter disappears in Suniata. It was harsh letter to you.Where is that post and thread gone?That letter should be brought out in the open.I had not written any thing taunting in that letter, it should not have gone missing. It is quiet a long letter